Keluaran 4:16

4:16 He ¹  will speak for you to the people, and it will be as if ²  he ³  were your mouth ⁴  and as if you were his God. ⁵ 

Keluaran 4:21

4:21 The Lord said ⁶  to Moses, “When you go back to Egypt, ⁷  see that you ⁸  do before Pharaoh all the wonders I have put under your control. ⁹  But I will harden ¹⁰  his heart ¹¹  and ¹²  he will not let the people go.

Keluaran 4:30

4:30 Aaron spoke ¹³  all the words that the Lord had spoken to Moses and did the signs in the sight of the people,

Keluaran 7:9-10

7:9 “When Pharaoh says to you, ‘Do ¹⁴  a miracle,’ and you say to Aaron, ‘Take your staff and throw it down ¹⁵  before Pharaoh,’ it will become ¹⁶  a snake.” 7:10 When ¹⁷  Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them – Aaron threw ¹⁸  down his staff before Pharaoh and his servants and it became a snake. ¹⁹ 

Keluaran 7:20

7:20 Moses and Aaron did so, ²⁰  just as the Lord had commanded. Moses raised ²¹  the staff ²²  and struck the water that was in the Nile right before the eyes ²³  of Pharaoh and his servants, ²⁴  and all the water that was in the Nile was turned to blood. ²⁵ 

Keluaran 8:26

8:26 But Moses said, “That would not be the right thing to do, ²⁶  for the sacrifices we make ²⁷  to the Lord our God would be an abomination ²⁸  to the Egyptians. ²⁹  If we make sacrifices that are an abomination to the Egyptians right before their eyes, ³⁰  will they not stone us? ³¹ 

Keluaran 9:8

The Sixth Blow: Boils

9:8 ³² Then the Lord said to Moses and Aaron, “Take handfuls of soot ³³  from a furnace, and have Moses throw it ³⁴  into the air while Pharaoh is watching. ³⁵ 

Keluaran 9:10-11

9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians.

Keluaran 10:2

10:2 and in order that in the hearing of your son and your grandson you may tell ³⁶  how I made fools ³⁷  of the Egyptians ³⁸  and about ³⁹  my signs that I displayed ⁴⁰  among them, so that you may know ⁴¹  that I am the Lord.”

Keluaran 10:11

10:11 No! ⁴²  Go, you men ⁴³  only, and serve the Lord, for that ⁴⁴  is what you want.” ⁴⁵  Then Moses and Aaron ⁴⁶  were driven ⁴⁷  out of Pharaoh’s presence.

Keluaran 10:28

10:28 Pharaoh said to him, “Go from me! ⁴⁸  Watch out for yourself! Do not appear before me again, ⁴⁹  for when ⁵⁰  you see my face you will die!”

Keluaran 11:2

11:2 Instruct ⁵¹  the people that each man and each woman is to request ⁵²  from his or her neighbor ⁵³  items of silver and gold.” ⁵⁴ 

Keluaran 11:8

11:8 All these your servants will come down to me and bow down ⁵⁵  to me, saying, ‘Go, you and all the people who follow ⁵⁶  you,’ and after that I will go out.” Then Moses ⁵⁷  went out from Pharaoh in great anger.

Keluaran 11:10

11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.

Keluaran 13:21--14:2

13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, ⁵⁸  so that they could ⁵⁹  travel day or night. ⁶⁰  13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. ⁶¹ 

The Victory at the Red Sea

14:1 ⁶² The Lord spoke to Moses: 14:2 “Tell the Israelites that they must turn and camp ⁶³  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ⁶⁴ 

Keluaran 14:9

14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon.

Keluaran 14:19

14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar ⁶⁵  of cloud moved from before them and stood behind them.

Keluaran 16:34

16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ⁶⁶  for safekeeping. ⁶⁷ 

Keluaran 17:5-6

17:5 The Lord said to Moses, “Go over before the people; ⁶⁸  take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. 17:6 I will be standing ⁶⁹  before you there on ⁷⁰  the rock in Horeb, and you will strike ⁷¹  the rock, and water will come out of it so that the people may drink.” ⁷²  And Moses did so in plain view ⁷³  of the elders of Israel.

Keluaran 18:7

18:7 Moses went out to meet his father-in-law and bowed down and kissed him; ⁷⁴  they each asked about the other’s welfare, and then they went into the tent.

Keluaran 18:13-14

18:13 On the next day ⁷⁵  Moses sat to judge ⁷⁶  the people, and the people stood around Moses from morning until evening. 18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this ⁷⁷  that you are doing for the people? ⁷⁸  Why are you sitting by yourself, and all the people stand around you from morning until evening?”

Keluaran 19:2

19:2 After they journeyed ⁷⁹  from Rephidim, they came to the Desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain. ⁸⁰ 

Keluaran 19:7

19:7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him,

Keluaran 19:11

19:11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people.

Keluaran 21:1

The Decisions

21:1 ⁸¹ “These are the decisions that you will set before them:

Keluaran 21:6

21:6 then his master must bring him to the judges, ⁸²  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ⁸³ 

Keluaran 21:22

21:22 “If men fight and hit a pregnant woman and her child is born prematurely, ⁸⁴  but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. ⁸⁵ 

Keluaran 23:20

The Angel of the Presence

23:20 ⁸⁶ “I am going to send ⁸⁷  an angel ⁸⁸  before you to protect you as you journey ⁸⁹  and to bring you into the place that I have prepared. ⁹⁰ 

Keluaran 23:23

23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. ⁹¹ 

Keluaran 23:27-31

23:27 “I will send my terror ⁹²  before you, and I will destroy ⁹³  all the people whom you encounter; I will make all your enemies turn their backs ⁹⁴  to you. 23:28 I will send ⁹⁵  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals ⁹⁶  multiply against you. 23:30 Little by little ⁹⁷  I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set ⁹⁸  your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, ⁹⁹  for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

Keluaran 24:7

24:7 He took the Book of the Covenant ¹⁰⁰  and read it aloud ¹⁰¹  to the people, and they said, “We are willing to do and obey ¹⁰²  all that the Lord has spoken.”

Keluaran 25:30

25:30 You are to set the Bread of the Presence ¹⁰³  on the table before me continually.

Keluaran 25:37

25:37 “You are to make its seven lamps, ¹⁰⁴  and then set ¹⁰⁵  its lamps up on it, so that it will give light ¹⁰⁶  to the area in front of it.

Keluaran 26:9

26:9 You are to join five curtains by themselves and six curtains by themselves. You are to double over ¹⁰⁷  the sixth curtain at the front of the tent.

Keluaran 26:13

26:13 The foot and a half ¹⁰⁸  on the one side and the foot and a half on the other side of what remains in the length of the curtains of the tent will hang over the sides of the tabernacle, on one side and the other side, to cover it. ¹⁰⁹ 

Keluaran 26:35

26:35 You are to put the table outside the curtain and the lampstand on the south side of the tabernacle, opposite the table, and you are to place the table on the north side.

Keluaran 27:13

27:13 The width of the court on the east side, toward the sunrise, is to be seventy-five feet.

Keluaran 27:21

27:21 In the tent of meeting ¹¹⁰  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ¹¹¹  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ¹¹² 

Keluaran 28:25

28:25 the other ¹¹³  two ends of the two chains you will attach to the two settings and then attach them ¹¹⁴  to the shoulder pieces of the ephod at the front of it.

Keluaran 28:27

28:27 You are to make two more ¹¹⁵  gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 28:37

28:37 You are to attach to it a blue cord so that it will be ¹¹⁶  on the turban; it is to be ¹¹⁷  on the front of the turban,

Keluaran 29:10-11

29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put ¹¹⁸  their hands on the head ¹¹⁹  of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting

Keluaran 29:32

29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting.

Keluaran 29:42

29:42 “This will be a regular ¹²⁰  burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet ¹²¹  with you to speak to you there.

Keluaran 30:6

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you.

Keluaran 30:36

30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you.

Keluaran 32:1

The Sin of the Golden Calf

32:1 ¹²² When the people saw that Moses delayed ¹²³  in coming down ¹²⁴  from the mountain, they ¹²⁵  gathered around Aaron and said to him, “Get up, ¹²⁶  make us gods ¹²⁷  that will go before us. As for this fellow Moses, ¹²⁸  the man who brought us up from the land of Egypt, we do not know what ¹²⁹  has become of him!”

Keluaran 32:5

32:5 When ¹³⁰  Aaron saw this, ¹³¹  he built an altar before it, ¹³²  and Aaron made a proclamation ¹³³  and said, “Tomorrow will be a feast ¹³⁴  to the Lord.”

Keluaran 32:15

32:15 Moses turned and went down from the mountain with ¹³⁵  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back.

Keluaran 32:23

32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’

Keluaran 32:26

32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ¹³⁶  to me.” ¹³⁷  All the Levites gathered around him,

Keluaran 32:34

32:34 So now go, lead the people to the place I have spoken to you about. See, ¹³⁸  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ¹³⁹ 

Keluaran 33:2

33:2 I will send an angel ¹⁴⁰  before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. ¹⁴¹ 

Keluaran 33:8

33:8 And when Moses went out ¹⁴²  to the tent, all the people would get up ¹⁴³  and stand at the entrance to their tents ¹⁴⁴  and watch ¹⁴⁵  Moses until he entered the tent. ¹⁴⁶ 

Keluaran 33:19

33:19 And the Lord ¹⁴⁷  said, “I will make all my goodness ¹⁴⁸  pass before your face, and I will proclaim the Lord by name ¹⁴⁹  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ¹⁵⁰ 

Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ¹⁵¹  “The Lord, the Lord, ¹⁵²  the compassionate and gracious ¹⁵³  God, slow to anger, ¹⁵⁴  and abounding in loyal love and faithfulness, ¹⁵⁵ 

Keluaran 34:10-11

34:10 He said, “See, I am going to make ¹⁵⁶  a covenant before all your people. I will do wonders such as have not been done ¹⁵⁷  in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. ¹⁵⁸ 

34:11 “Obey ¹⁵⁹  what I am commanding you this day. I am going to drive out ¹⁶⁰  before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.

Keluaran 34:24

34:24 For I will drive out ¹⁶¹  the nations before you and enlarge your borders; no one will covet ¹⁶²  your land when you go up ¹⁶³  to appear before the Lord your God three times ¹⁶⁴  in the year.

Keluaran 35:20

35:20 So the whole community of the Israelites went out from the presence of Moses.

Keluaran 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ¹⁶⁵  at the entrance of the tent of meeting.

Keluaran 38:13

38:13 For the east side, toward the sunrise, it was seventy-five feet wide, ¹⁶⁶ 

Keluaran 39:18

39:18 the other ¹⁶⁷  two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it.

Keluaran 39:20

39:20 They made two more ¹⁶⁸  gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod.

Keluaran 39:30-31

39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.” 39:31 They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.

Keluaran 40:3

40:3 You are to place the ark of the testimony in it and shield the ark with the special curtain.

Keluaran 40:5-6

40:5 You are to put ¹⁶⁹  the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle. 40:6 You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting.

Keluaran 40:21-22

40:21 And he brought the ark into the tabernacle, hung ¹⁷⁰  the protecting curtain, ¹⁷¹  and shielded the ark of the testimony from view, just as the Lord had commanded Moses.

40:22 And he put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain.

Keluaran 40:26

40:26 And he put the gold altar in the tent of meeting in front of the curtain,

Keluaran 40:29

40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.

Keluaran 40:38

40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be ¹⁷²  on it at night, in plain view ¹⁷³  of all the house of Israel, throughout all their journeys.

[4:16]  ¹ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ² tn The phrase “as if” is supplied for clarity.

[4:16]  ³ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ⁴ tn Heb “he will be to you for a mouth.”

[4:16]  ⁵ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  sn Moses will be like God to Aaron, giving him the words to say, inspiring him as God would inspire a prophet. The whole process had now been removed one step. Instead of God speaking to Moses and Moses telling the people, Aaron would be the speaker for a while. But God was still going to work through Moses.

[4:21]  ⁶ tn Heb “And Yahweh said.”

[4:21]  ⁷ tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

[4:21]  ⁸ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

[4:21]  ⁹ tn Or “in your power”; Heb “in your hand.”

[4:21]  ¹⁰ tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

[4:21]  ¹¹ sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

[4:21]  ¹² tn Or “so that.”

[4:30]  ¹³ tn Heb “And Aaron spoke.”

[7:9]  ¹⁴ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

[7:9]  ¹⁵ tn Heb “and throw it.” The direct object, “it,” is implied.

[7:9]  ¹⁶ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

[7:10]  ¹⁷ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

[7:10]  ¹⁸ tn Heb “and Aaron threw.”

[7:10]  ¹⁹ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

[7:20]  ²⁰ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

[7:20]  ²¹ tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

[7:20]  ²² tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

[7:20]  ²³ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

[7:20]  ²⁴ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

[7:20]  ²⁵ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

[8:26]  ²⁶ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

[8:26]  ²⁷ tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

[8:26]  ²⁸ tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

[8:26]  ²⁹ sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

[8:26]  ³⁰ tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

[8:26]  ³¹ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

[9:8]  ³² sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

[9:8]  ³³ tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

[9:8]  ³⁴ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

[9:8]  ³⁵ tn Heb “before the eyes of Pharaoh.”

[10:2]  ³⁶ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ³⁷ tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ³⁸ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ³⁹ tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ⁴⁰ tn Heb “put” or “placed.”

[10:2]  ⁴¹ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[10:11]  ⁴² tn Heb “not thus.”

[10:11]  ⁴³ tn The word is הַגְּבָרִים (haggÿvarim, “the strong men”), a word different from the more general one that Pharaoh’s servants used (v. 7). Pharaoh appears to be conceding, but he is holding hostages. The word “only” has been supplied in the translation to indicate this.

[10:11]  ⁴⁴ tn The suffix on the sign of the accusative refers in a general sense to the idea contained in the preceding clause (see GKC 440-41 §135.p).

[10:11]  ⁴⁵ tn Heb “you are seeking.”

[10:11]  ⁴⁶ tn Heb “they”; the referent (Moses and Aaron) has been specified in the translation for clarity.

[10:11]  ⁴⁷ tn The verb is the Piel preterite, third person masculine singular, meaning “and he drove them out.” But “Pharaoh” cannot be the subject of the sentence, for “Pharaoh” is the object of the preposition. The subject is not specified, and so the verb can be treated as passive.

[10:28]  ⁴⁸ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ⁴⁹ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ⁵⁰ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[11:2]  ⁵¹ tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction.

[11:2]  ⁵² tn The verb translated “request” is וְיִשְׁאֲלוּ (vÿyish’alu), the Qal jussive: “let them ask.” This is the point introduced in Exod 3:22. The meaning of the verb might be stronger than simply “ask”; it might have something of the idea of “implore” (see also its use in the naming of Samuel, who was “asked” from Yahweh [1 Sam 1:20]).

[11:2]  ⁵³ tn “each man is to request from his neighbor and each woman from her neighbor.”

[11:2]  sn Here neighbor refers to Egyptian neighbors, who are glad to see them go (12:33) and so willingly give their jewelry and vessels.

[11:2]  ⁵⁴ sn See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[11:8]  ⁵⁵ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ⁵⁶ tn Heb “that are at your feet.”

[11:8]  ⁵⁷ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[13:21]  ⁵⁸ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

[13:21]  ⁵⁹ tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ⁶⁰ tn These are adverbial accusatives of time.

[13:22]  ⁶¹ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

[14:1]  ⁶² sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.

[14:2]  ⁶³ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ⁶⁴ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[14:19]  ⁶⁵ sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.

[16:34]  ⁶⁶ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ⁶⁷ tn “for keeping.”

[17:5]  ⁶⁸ tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifney) indicates time and not place here (B. Jacob, Exodus, 477-78).

[17:6]  ⁶⁹ tn The construction uses הִנְנִי עֹמֵד (hinni ’omed) to express the futur instans or imminent future of the verb: “I am going to be standing.”

[17:6]  sn The reader has many questions when studying this passage – why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.

[17:6]  ⁷⁰ tn Or “by” (NIV, NLT).

[17:6]  ⁷¹ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.

[17:6]  ⁷² tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.

[17:6]  sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).

[17:6]  ⁷³ tn Heb “in the eyes of.”

[18:7]  ⁷⁴ sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

[18:13]  ⁷⁵ tn Heb “and it was/happened on the morrow.”

[18:13]  ⁷⁶ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

[18:14]  ⁷⁷ tn Heb “what is this thing.”

[18:14]  ⁷⁸ sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

[19:2]  ⁷⁹ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

[19:2]  ⁸⁰ sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

[21:1]  ⁸¹ sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.

[21:6]  ⁸² tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ⁸³ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[21:22]  ⁸⁴ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

[21:22]  ⁸⁵ tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

[23:20]  ⁸⁶ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

[23:20]  ⁸⁷ tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

[23:20]  ⁸⁸ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

[23:20]  ⁸⁹ tn Heb “protect you in the way.”

[23:20]  ⁹⁰ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).

[23:23]  ⁹¹ tn Heb “will cut them off” (so KJV, ASV).

[23:27]  ⁹² tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ⁹³ tn Heb “kill.”

[23:27]  ⁹⁴ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[23:28]  ⁹⁵ tn Heb “and I will send.”

[23:29]  ⁹⁶ tn Heb “the beast of the field.”

[23:30]  ⁹⁷ tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).

[23:31]  ⁹⁸ tn The form is a perfect tense with vav consecutive.

[23:31]  ⁹⁹ tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.

[24:7]  ¹⁰⁰ tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.

[24:7]  ¹⁰¹ tn Heb “read it in the ears of.”

[24:7]  ¹⁰² tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.

[25:30]  ¹⁰³ sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.

[25:37]  ¹⁰⁴ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ¹⁰⁵ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ¹⁰⁶ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[26:9]  ¹⁰⁷ sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).

[26:13]  ¹⁰⁸ tn Literally “cubit.”

[26:13]  ¹⁰⁹ sn U. Cassuto states the following: “To the north and to the south, since the tent curtains were thirty cubits long, there were ten cubits left over on each side; these covered the nine cubits of the curtains of the tabernacle and also the bottom cubit of the boards, which the tabernacle curtains did not suffice to cover. It is to this that v. 13 refers” (Exodus, 353).

[27:21]  ¹¹⁰ tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ¹¹¹ sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21]  ¹¹² sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[28:25]  ¹¹³ tn Here “the other” has been supplied.

[28:25]  ¹¹⁴ tn Here “them” has been supplied.

[28:27]  ¹¹⁵ tn Here “more” has been supplied.

[28:37]  ¹¹⁶ tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.

[28:37]  ¹¹⁷ tn Heb “it will be,” an instruction imperfect.

[29:10]  ¹¹⁸ tn The verb is singular, agreeing with the first of the compound subject – Aaron.

[29:10]  ¹¹⁹ sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.

[29:42]  ¹²⁰ tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.

[29:42]  ¹²¹ tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.

[32:1]  ¹²² sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ¹²³ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ¹²⁴ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ¹²⁵ tn Heb “the people.”

[32:1]  ¹²⁶ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ¹²⁷ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ¹²⁸ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ¹²⁹ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[32:5]  ¹³⁰ tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.

[32:5]  ¹³¹ tn The word “this” has been supplied.

[32:5]  ¹³² tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

[32:5]  ¹³³ tn Heb “called.”

[32:5]  ¹³⁴ sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).

[32:15]  ¹³⁵ tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[32:26]  ¹³⁶ tn “come” is not in the text, but has been supplied.

[32:26]  ¹³⁷ tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[32:34]  ¹³⁸ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ¹³⁹ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”

[33:2]  ¹⁴⁰ sn This seems not to be the same as the Angel of the Presence introduced before.

[33:2]  ¹⁴¹ sn See T. Ishida, “The Structure and Historical Implications of Lists of Pre-Israelite Nations,” Bib (1979): 461-90.

[33:8]  ¹⁴² tn The clause is introduced again with “and it was.” The perfect tense here with the vav (ו) is used to continue the sequence of actions that were done repeatedly in the past (see GKC 331-32 §112.e). The temporal clause is then formed with the infinitive construct of יָצָא (yatsa’), with “Moses” as the subjective genitive: “and it was according to the going out of Moses.”

[33:8]  ¹⁴³ tn Or “rise up.”

[33:8]  ¹⁴⁴ tn The subject of this verb is specified with the individualizing use of “man”: “and all Israel would station themselves, each person (man) at the entrance to his tent.”

[33:8]  ¹⁴⁵ tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent.

[33:8]  ¹⁴⁶ tn This is a temporal clause using an infinitive construct with a suffixed subject.

[33:19]  ¹⁴⁷ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ¹⁴⁸ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ¹⁴⁹ tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ¹⁵⁰ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[34:6]  ¹⁵¹ tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.

[34:6]  ¹⁵² sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.

[34:6]  ¹⁵³ tn See Exod 33:19.

[34:6]  ¹⁵⁴ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ¹⁵⁵ sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.

[34:10]  ¹⁵⁶ tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.

[34:10]  ¹⁵⁷ tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.

[34:10]  ¹⁵⁸ sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.

[34:11]  ¹⁵⁹ tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.

[34:11]  ¹⁶⁰ tn Again, this is the futur instans use of the participle.

[34:24]  ¹⁶¹ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ¹⁶² sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ¹⁶³ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ¹⁶⁴ tn The expression “three times” is an adverbial accusative of time.

[38:8]  ¹⁶⁵ sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.

[38:13]  ¹⁶⁶ tn The text simply says “seventy-five feet.”

[39:18]  ¹⁶⁷ tn Here “other” has been supplied.

[39:20]  ¹⁶⁸ tn Here “more” has been supplied.

[40:5]  ¹⁶⁹ tn Heb “give” (also four additional times in vv. 6-8).

[40:21]  ¹⁷⁰ tn Heb “set up,” if it includes more than the curtain.

[40:21]  ¹⁷¹ tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).

[40:38]  ¹⁷² tn Here is another imperfect tense of the customary nuance.

[40:38]  ¹⁷³ tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”